Chapter 4

1 He exhorteth them to be fervent in prayer, 5 to walk wisely toward them that are not yet come to the true knowledge of Christ. 10 He saluteth them, and wisheth them all prosperity.

1. Masters. See on Eph. 6:9.

Give. Gr. parechoµ, “to hold out to,” “to offer,” “to supply,” here in a form that would imply “on your part.”

Servants. Gr. douloi (see on Rom. 1:1; Eph. 6:9).

That which is just. The master must not act from mere caprice. As a human being the slave has inalienable rights. These rights should be respected and his basic needs supplied.

Equal. Gr.isoteµs, “equity,” “fairness,” “impartial treatment” (see Lev. 25:39–43; Deut. 15:12–14; see on Gal. 3:28; Eph. 6:9).

Ye also have a Master. The master is but the steward of Christ. The wealth he has and his ability to manage affairs were given to him by his Lord in heaven. This philosophy is but the extension of the golden rule into the relationship of the master and his slaves. Paul is saying in effect, “Treat your slaves as you would wish your Master in heaven to treat you.” Compare Matt. 23:8; Eph. 6:9.

2. Continue. Gr. proskartereoµ (see on Rom. 12:12). Compare on Eph. 6:18; 1 Thess. 5:17.

Watch. The apostle’s admonition stresses the need for continual alertness in the act of prayer. Constantly we are to be on guard lest the adversary distract us, and lest we lose our alertness and become weary.

With thanksgiving. Or, “in thanksgiving.” Compare on Eph. 6:18. see on 1 Thess. 5:18. Prayer and watchfulness should always be in the setting of gratitude to God. Though we are in daily need of help and guidance, we nevertheless have much for which we should be ever thankful.

3. Praying … for us. see on Eph. 6:19. In his letter to the Colossians, Paul includes his fellow laborers in his request for intercessory prayer.

Door of utterance. Literally, “door of the word,” that is, a door for the word, a door for preaching. Compare the figure of a door in Acts 14:27; 1 Cor. 16:9; 2 Cor. 2:12. Opportunities to preach the gospel are looked upon as doors flung wide for the preacher to pass through with the good news. Paul desires that he might be liberated, for the preaching of the gospel is hindered by his captivity. He knows that only God can bring this about, and so he would have the Colossians believers importune Heaven that the Lord might so work. Such prayer would unite the Colossian believers in the great interests of the gospel and incite them to greater activity.

Mystery of Christ. see on Rom. 11:25; cf. Eph. 3:3–6. The mystery of Christ is the mystery that Christ has revealed. The far-reaching purposes of God are unknown to man apart from the revelation of Christ.

Bonds. It was because Paul preached the mystery of Christ that he was in bonds. His arrest in Jerusalem was a direct result of the hostility of the Jews toward the message he bore.

4. Make it manifest. Or, “reveal it,” that is, the mystery. The great ambition of every preacher is to reveal this truth of the gospel clearly.

As I ought to speak. Or, “as it is necessary for me to speak.” God had designed that Paul should preach the gospel without hindrance in lands far and near. His bonds prevented the carrying out of this commission (see 1 Thess. 2:18).

5. Walk. Gr. peripateoµ, “to conduct one-self” (see on Eph. 2:2). The complete manner of life of the Christian, including all his relationships toward God and man, is included in this word.

Wisdom. That is, practical Christian wisdom (cf. on Prov. 1:2, 3).

Them that are without. That is, non-Christians. Compare 1 Cor. 5:12; 1 Thess. 4:12. The ambition of the true disciple should be to make disciples of “them that are without.” The most significant way to accomplish this is by the example of a virtuous Christian life. Against this there is no argument.

Redeeming the time. Literally, “buying up for yourselves the opportune time” (see on Eph. 5:16).

6. Speech. Hand in hand with the Christian’s manner of life go the words he speaks. Especially is this true in his contacts with those who “are without” (v. 5). Not only the words he speaks, but the way he says them, and even the tone of his voice, make an impression for good or ill on those whom he meets. Hence his discourse and conversation should be well guarded.

Grace. Gr.charis (see on Rom. 3:24). Here the word may be defined as “graciousness,” “sweetness.” When Jesus spoke, those in His home-town synagogue were impressed by the “gracious words” (literally, “words of grace”) that fell from His lips (Luke 4:22). The words of the Christian should carry with them the power and influence of Heaven.

Seasoned with salt. Salt renders food palatable. Here it is that which makes speech attractive, stimulating, and agreeable to listen to. The opposite would be stale, insipid, or idle speech (see on Matt. 12:36). When the Christian opens his mouth, pleasant, helpful, edifying words should flow forth.

Answer every man. It is the responsibility of each Christian to “be ready always to give an answer to every man that asketh … a reason of the hope that is in” him (see on 1 Peter 3:15). Personal witnessing is an essential part of the Christian life. In order to witness effectively, it is essential that our words be of the nature here described.

7. All my state. Or, “all the matters pertaining to me” (cf. Phil. 1:12). Paul presumed that the Colossians would be interested in the details concerning his imprisonment.

Tychicus. See on Eph. 6:21.

Fellowservant. A title of honor, for it places Tychicus on a footing with Paul. This item concerning Tychicus is not mentioned in Eph. 6:21.

In the Lord. It was within the program and influence of Christ that his ministry was exercised. The Master’s will was the surrounding and pervading element that bound all His servants together. Tychicus was doubtless happy to be bound to such a Master, to fellowship with His servants, and to hasten on His errands.

8. Whom I have sent. Compare Eph. 6:22. Tychicus was the bearer of Paul’s letter to the Colossians and also the bearer of a personal message from Paul.

That he might know your estate. Textual evidence is divided (cf. p. 10) between this and “that ye might know our state,” or, “that you may know how we are” (RSV). This agrees with what Paul says in v. 7 and with the parallel statement in Eph. 6:21. Tychicus was to explain to the members how Paul was doing, to encourage them to continue in the Christian way, and perhaps to obtain financial help to sustain Paul in prison.

Comfort your hearts. see on Eph. 6:22.

9. Onesimus. A runaway slave from Colossae who had been converted in Rome through the labors of Paul (see on Philemon 10).

Faithful and beloved. Formerly Onesimus had been anything but trustworthy and reliable. Now his life has been completely changed.

One of you. Onesimus was from Colossae. As a Christian he now belonged to the brotherhood of believers (see on Gal. 3:28; cf. Philemon 10–12).

They shall make known. Paul entrusts to him, together with Tychicus, the message that is to be delivered officially, showing that Paul had full confidence in his conversion and integrity.

10. Aristarchus. A companion of Paul from Thessalonica (Acts 27:2). He had shared with the apostle the experiences connected with the tumult at Ephesus (Acts 19:29). When the apostolic delegation journeyed from Corinth to Jerusalem, Aristarchus probably carried the offering from Thessalonica to the mother church in Palestine (Acts 20:4). He also accompanied Paul at least part way on the apostle’s journey as a prisoner from Jerusalem to Rome (Acts 27:2). In Philemon 24he is included among Paul’s “fellowlabourers.”

Fellowprisoner. Some have conjectured that Aristarchus had voluntarily decided to share the discomforts of Paul’s prison life, to minister to his needs, a practice which some allege the Romans allowed.

Sister’s son. Gr. anepsios, “cousin.” The translation “sister’s son” may reflect the Latin Vulgate rendering, consobrinus, which means specifically “sister’s son,” but also a relative in any degree. Or, the translators may have concluded that anepsios meant the same as the English word “nephew,” which is derived from anepsios through the Latin nepos.

Difference of opinion over John Mark once separated Paul and Barnabas (Acts 15:36–40). After the split, Barnabas, Mark’s cousin, took the lad under his care. “Under the blessing of God, and the wise training of Barnabas, he developed into a valuable worker” (AA 170). Paul happily acknowledged the great change and now accepted Mark as one of his “fellowlabourers” (Philemon 24; cf. 2 Tim. 4:11).

11. Jesus … Justus. This is the only mention of this name in the Bible, although the name Justus appears in two other instances (Acts 1:23; 18:7).

Of the circumcision. That is, Jews. Here the term refers to Jewish Christians. The phrase should be connected with the following sentences—of the circumcision, only the three mentioned are his fellow laborers, and a comfort to him.

12. Epaphras … one of you. Epaphras was a native of Colossae, who had labored there and possibly also at Laodicea and Hierapolis. He was Paul’s informant regarding the situation in his home church (cf. ch. 1:7, 8). Evidently he was remaining at Rome longer than he had planned at first, in order to assist Paul in his ministry. He joined Paul in sending greetings.

Labouring fervently. Literally, “continually agonizing or striving” (cf. ch. 1:29). Remaining in Rome, Epaphras had not forgotten the believers back home. He wrestled on their behalf, that is, in intercessory prayer.

Perfect and complete. Or, “mature and completed.” Textual evidence favors (cf. p. 10) the reading “mature and fully established.” The Christian who by grace has reached the goal of each stage of his advancing knowledge and experience, is regarded by Heaven as perfect (see on Matt. 5:48).

In all the will of God. see on ch. 1:9. This embraces the entire scheme of Christ for the salvation of His people.

13. I bear him record. Or, “I am witnessing in respect to him.”

Zeal. Gr. zeµlos, “generous rivalry,” “ardor in striving after something”; also “jealousy,” “indignation.” Important textual evidence may be cited (cf. p. 10) for the reading ponos, “labor,” “anguish.”

Laodicea … Hierapolis. These two cities, one on each side of the Lycus River a few miles apart, had churches founded probably at nearly the same time as the one at Colossae, and doubtless Epaphras served them as well as the church at Colossae. Concerning Laodicea see pp. 100–102; see on Rev. 3:14.

14. Luke. For a biography of Luke see Vol. V, pp. 663, 664; cf. on Acts 16:10. The personal companionship of Luke was a never-failing source of comfort and strength.

Demas. Mentioned only here, in 2 Tim. 4:10, and in Philemon 24. Demas now apparently stood loyally, but later a change came. During his second imprisonment Paul lamented, “Demas hath forsaken me, having loved this present world, and is departed” (2 Tim. 4:10).

15. Laodicea. See on v. 13. There was doubtless frequent fellowship among the believers of the three cities situated in close proximity in the Lycus Valley.

Nymphas. Nothing else is known about this person. Important textual evidence may be cited (cf. p. 10) for reading the name also as feminine, with “her.” There is some textual evidence also for the reading “their house.” The person in question was obviously full of zeal for the cause of God, generously providing his or her own commodious home as a meeting place for the believers of the little church at Laodicea.

16. Cause that it be read also. Such a custom must have been general by early Christians. History indicates that the NT writings were copied and recopied and that they had a wide circulation.

The epistle from Laodicea. This does not mean that the epistle was written “from Laodicea,” but that having been written to Laodicea, it should be carried over to Colossae “from Laodicea.” Thus it would be “from Laodicea” as far as the Colossian church was concerned. As to the identity of this epistle nothing definite is known. Many hold the theory that the letter to the Ephesians is the one to which allusion is here made. Paul wrote Ephesians at about the same time that he wrote Colossians, perhaps even on the same day. Both were entrusted to the same messenger, Tychicus (cf. Eph. 6:21; Col. 4:7). But this is only a conjecture. For a discussion of the problem of the authorship of Ephesians see Vol. VI, pp. 993, 994.

17. Archippus. He is mentioned only here and in Philemon 2. In Philemon his name appears in close proximity to the names of Philemon and Apphia. Apphia has been regarded by commentators as Philemon’s wife. Possibly Archippus was their son. This would coincide with Paul’s statement here (see next comment). In Philemon, Paul calls Archippus his “fellowsoldier” and mentions the church in Philemon’s house, of which Archippus may have been an officer. Evidently, like Nymphas, Philemon had thrown his house open to the brethren as a meeting place, and Archippus was associated with him in ministry of some capacity.

Ministry. Gr. diakonia (see on Rom. 12:7). The word could refer to the office of deacon (see Rom. 12:7). It suggests service (Acts 12:25), and might include the functions of pastor, or elder. Archippus is warned to take heed continually, to put his utmost effort, his closest application, into his duties; to be wide awake in all his tasks.

Received in the Lord. Paul reminds Archippus that his service was entrusted to him by the Lord. As with the priests in the OT, so with the gospel minister, “no man taketh this honour unto himself, but he that is called of God” (Heb. 5:4).

Fulfil it. That is, carry out its varied responsibilities.

18. Salutation by … Paul. Apparently at this point Paul took the quill from the hand of his amanuensis and wrote his own farewell greeting (see on 1 Cor. 16:21; Gal. 6:11). The expression shows his affection, and adds a final touch of genuineness and personal authority to his letter.

Remember my bonds. Paul doubtless mentioned these to arouse the sympathetic love and understanding of the Colossians. They would realize that he, though in chains in prison, was yet mindful of them. They would sense anew his affection for them and his intercession on their behalf.

Grace be with you. Compare 1 Tim. 6:21; 2 Tim. 4:22. For the meaning of the greeting see on Rom. 1:7.

Amen. Important textual evidence may be cited (cf. p. 10) for the omission of this word.

The postscript following v. 18 occurs in no ancient manuscript. It was not part of the original inspired record.

Ellen G. White comments

2    CS 274; ML 16; SC 97

5     CM 47; COL 342; 3T 482

5, 6 2T 317

6     AH 435; COL 336; CT 443; CW 19; GW 122; MB 68; ML 114; 1T 648; 2T 317, 338; 4T 135, 400, 521

7–14AA 455

10   AA 440

10, 11  AA 170

14   AA 454; CH 498; Ev 554; MH 140; 6T 233

Events Associated With the Writing of Paul’s Letters to the Thessalonians, Written From Corinth During Paul’s Second Missionary Tour, c. A.D. 51